LITMIR.BIZ

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and that verse 9, which records the proclamation of a fast in the ninth month of Jehoiakim's fifth year, should be read before verse 5, which begins the account of the circumstances leading up to the actual reading of the roll. We are not told in what month of Jehoiakim's fourth year Jeremiah received this command to write his prophecies in a roll, but as they were not read till the ninth month of the fifth year, there must have been an interval of at least ten months or a year between the Divine command and the reading by Baruch. We can scarcely suppose that all or nearly all this delay was caused by Jeremiah and Baruch's waiting for a suitable occasion. The long interval suggests that the dictation took some time, and that therefore the roll was somewhat voluminous in its contents, and that it was carefully compiled, not without a certain amount of revision.

      When the manuscript was ready, its authors had to determine the right time at which to read it; they found their desired opportunity in the fast proclaimed in the ninth month. This was evidently an extraordinary fast, appointed in view of some pressing danger; and, in the year following the battle of Carchemish, this would naturally be the advance of Nebuchadnezzar. As our incident took place in the depth of winter, the months must be reckoned according to the Babylonian year, which began in April; and the ninth month, Kisleu, would roughly correspond to our December. The dreaded invasion would be looked for early in the following spring, "at the time when kings go out to battle."32

      Jeremiah does not seem to have absolutely determined from the first that the reading of the roll by Baruch was to be a substitute for his own presence. He had probably hoped that some change for the better in the situation might justify his appearance before a great gathering in the Temple. But when the time came he was "hindered"33– we are not told how – and could not go into the Temple. He may have been restrained by his own prudence, or dissuaded by his friends, like Paul when he would have faced the mob in the theatre at Ephesus; the hindrance may have been some ban under which he had been placed by the priesthood, or it may have been some unexpected illness, or legal uncleanness, or some other passing accident, such as Providence often uses to protect its soldiers till their warfare is accomplished.

      Accordingly it was Baruch who went up to the Temple. Though he is said to have read the book "in the ears of all the people," he does not seem to have challenged universal attention as openly as Jeremiah had done; he did not stand forth in the court of the Temple,34 but betook himself to the "chamber" of the scribe,35 or secretary of state, Gemariah ben Shaphan, the brother of Jeremiah's protector Ahikam. This chamber would be one of the cells built round the upper court, from which the "new gate"36 led into an inner court of the Temple. Thus Baruch placed himself formally under the protection of the owner of the apartment, and any violence offered to him would have been resented and avenged by this powerful noble with his kinsmen and allies. Jeremiah's disciple and representative took his seat at the door of the chamber, and, in full view of the crowds who passed and repassed through the new gate, opened his roll and began to read aloud from its contents. His reading was yet another repetition of the exhortations, warnings, and threats which Jeremiah had rehearsed on the feast day when he spake to the people "all that Jehovah had commanded him"; and still both Jehovah and His prophet promised deliverance as the reward of repentance. Evidently the head and front of the nation's offence had been no open desertion of Jehovah for idols, else His servants would not have selected for their audience His enthusiastic worshippers as they thronged to His Temple. The fast itself might have seemed a token of penitence, but it was not accepted by Jeremiah, or put forward by the people, as a reason why the prophecies of ruin should not be fulfilled. No one offers the very natural plea: "In this fast we are humbling ourselves under the mighty hand of God, we are confessing our sins, and consecrating ourselves afresh to service of Jehovah. What more does He expect of us? Why does He still withhold His mercy and forgiveness? Wherefore have we fasted, and Thou seest not? Wherefore have we afflicted our soul, and Thou takest no knowledge?" Such a plea would probably have received an answer similar to that given by one of Jeremiah's successors: "Behold, in the day of your fast ye find your own pleasure, and oppress all your labourers. Behold, ye fast for strife and contention, and to smite with the fist of wickedness: ye fast not this day so as to make your voice to be heard on high. Is such the fast that I have chosen? the day for a man to afflict his soul? Is it to bow down his head as a rush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and a day acceptable to Jehovah?"

      "Is not this the fast that I have chosen? to loose the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thy healing shall spring forth speedily: and thy righteousness shall go before thee; the glory of Jehovah shall be thy rearward."37

      Jeremiah's opponents did not grudge Jehovah His burnt-offerings and calves of a year old; He was welcome to thousands of rams, and ten thousands of rivers of oil. They were even willing to give their firstborn for their transgression, the fruit of their body for the sin of their soul; but they were not prepared "to do justly, and to love mercy, and to walk humbly with their God."38

      We are not told how Jeremiah and the priests and prophets formulated the points at issue between them, which were so thoroughly and universally understood that the record takes them for granted. Possibly Jeremiah contended for the recognition of Deuteronomy, with its lofty ideals of pure religion and a humanitarian order of society. But, in any case, these incidents were an early phase of the age-long struggle of the prophets of God against the popular attempt to make ritual and sensuous emotion into excuses for ignoring morality, and to offer the cheap sacrifice of a few unforbidden pleasures, rather than surrender the greed of grain, the lust of power, and the sweetness of revenge.

      When the multitudes caught the sound of Baruch's voice and saw him sitting in the doorway of Gemariah's chamber, they knew exactly what they would hear. To them he was almost as antagonistic as a Protestant evangelist would be to the worshippers at some great Romanist feast; or perhaps we might find a closer parallel in a Low Church bishop addressing a ritualistic audience. For the hearts of these hearers were not steeled by the consciousness of any formal schism. Baruch and the great prophet whom he represented did not stand outside the recognised limits of Divine inspiration. While the priests and prophets and their adherents repudiated his teaching as heretical, they were still haunted by the fear that, at any rate, his threats might have some Divine authority. Apart from all theology, the prophet of evil always finds an ally in the nervous fears and guilty conscience of his hearer.

      The feelings of the people would be similar to those with which they had heard the same threats against Judah, the city and the Temple, from Jeremiah himself. But the excitement aroused by the defeat of Pharaoh and the hasty return of Nebuchadnezzar to Babylon had died away. The imminence of a new invasion made it evident that this had not been the Divine deliverance of Judah. The people were cowed by what must have seemed to many the approaching fulfilments of former threatenings; the ritual of a fast was in itself depressing; so that they had little spirit to resent the message of doom. Perhaps too there was less to resent: the prophecies were the same, but Baruch may have been less unpopular than Jeremiah, and his reading would be tame and ineffective compared to the fiery eloquence of his master. Moreover the powerful protection which shielded him was indicated not only by the place he occupied, but also by the presence of Gemariah's son, Micaiah.

      The reading passed off without any hostile demonstration on the part of the people, and Micaiah went in search of his father to describe to him the scene he had just witnessed. He found him in the palace, in the chamber of the secretary of state, Elishama, attending a council of the princes. There were present, amongst others, Elnathan ben Achbor, who brought Uriah back from Egypt, Delaiah ben Shemaiah, and Zedekiah ben Hananiah. Micaiah told them what he had heard. They at once sent for Baruch and the roll. Their messenger, Jehudi ben Nethaniah, seems to have been a kind of court-usher. His name signifies "the Jew," and as his great-grandfather

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